“The thickness and consistency of this original world was underwritten by the trustworthiness and faithfulness of the divine speaker, but it remained to be seen if the first human creatures would choose to remain within it and to commit themselves obediently to the divine command. It is no wonder, then, that the enemy began to try to unmake this first world by playing with words and specifically by intimating that God’s words might actually be less than wholly trustworthy.”
~ Craig Gay, Dialogue, Catalogue & Monologue (Vancouver, BC; Regent College Publishing, 2008), 49.
“The motive that impels modern reason to know must be described as the desire to conquer and to dominate. For the Greek philosophers and the Fathers of the church, knowing meant something different: it meant knowing in wonder. By knowing or perceiving one participates in the life of the other. Here knowing does not transform the counterpart into the property of the knower; the knower does not appropriate what he knows. On the contrary, he is transformed through sympathy, becoming a participant in what he perceives. Knowledge confers fellowship. That is why knowing, perception, only goes as far as love, sympathy and participation reach. Where the theological perception of God and history is concerned, there will be a modern discovery of Trinitarian thinking when there is at the same time a fundamental change in modern reason — a change from lordship to fellowship, from conquest to participation, from production to receptivity.”
~ Jurgen Moltmann, “The Trinity and the Kingdom of God: The Doctrine of God” quoted by Craig Gay in The Way of the (Modern) World, (Grand Rapids, Eerdmans, 1998), 272.
“There is no one thing whatsoever more plain and manifest, and more demonstrable, than the being of God. It is manifest in ourselves, in our bodies and souls, and in everything about us wherever we turn our eye, whether to heaven, or to earth, the air, or the seas. And yet how prone is the heart of man to call this into question! So inclined is the heart of man to blindness and delusion, that it is prone to even atheism itself.”
~ Jonathan Edwards, “Man’s Natural Blindness in Things of Religion” quoted by James S. Spiegel in The Making of an Atheist (Chicago, Ill.: Moody, 2010), 9.
“You come from the Lord Adam and the Lady Eve, and that’s both honor enough to lift up the head of the poorest beggar, and shame enough to bow the shoulders of the greatest emperor on earth.”
– C.S. Lewis, “Prince Caspian” in The Chronicles of Narnia (Grand Rapids, Mi: Eerdmans)
For I consider that the sufferings of this present time are not worth comparing with the glory that is to be revealed to us. For the creation waits with eager longing for the revealing of the sons of God. For the creation was subjected to futility, not willingly, but because of him who subjected it, in hope that the creation itself will be set free from its bondage to corruption and obtain the freedom of the glory of the children of God. For we know that the whole creation has been groaning together in the pains of childbirth until now. And not only the creation, but we ourselves, who have the firstfruits of the Spirit, groan inwardly as we wait eagerly for adoption as sons, the redemption of our bodies. For in this hope we were saved. Now hope that is seen is not hope. For who hopes for what he sees? But if we hope for what we do not see, we wait for it with patience (Romans 8:18-25).
“The meaning of all misery in the world is that sin is horrific. All natural evil is a statement about the horror of moral evil. If you see a suffering in the world that is unspeakably horrible, let it make you shudder at how unspeakably horrible sin is against an infinitely holy God. The meaning of futility and the meaning of corruption and the meaning of our groaning is that sin — falling short of the glory of God — is ghastly, hideous, repulsive beyond imagination.
Unless you have some sense of the infinite holiness of God and the unspeakable outrage of sin against this God, you will inevitably see the futility and suffering of the universe as an overreaction. But in fact the point of our miseries, our futility, our corruption, our groaning is to teach us the horror of sin. And the preciousness of redemption and hope.”
– John Piper, “Subjected to Futility in Hope, Part 1” (sermon preached at Bethlehem Baptist Church on April 22, 2002)
“Sinners hate the idea of a clearly identifiable authority over them. They do not want to meet God. They would gladly make themselves believe that there is no clearly discernible, identifiable revelation of their Creator and Judge anywhere to be found in the universe. God’s work of redemption through Christ, therefore, comes into enemy territory. It comes to save from themselves those who do not want to be saved, because they think that they don not need to be saved.”
~ Cornelius Van Til, A Christian Theory of Knowledge (Phillipsburg, NJ: P & R Publishing, 1969), 27.
“The doctrine of creation confronts us with the reality that we are neither physically or spiritually self-sustaining. We were created to be dependent. Dependency is not therefore a sign a weakness. Rather it is a universal indicator of our humanity. Humans are dependent beings. Yet we do not like to be dependent. It is the legacy of our fallenness to do everything we can to conceptually and functionally repudiate the doctrine of human dependency.”
~ Paul David Tripp, Whiter Than Snow (Wheaton, Ill.: Crossway Books, 2008), 23.